Maha Mangala Sutta Sinhala Pdf 15

Total Page:16

File Type:pdf, Size:1020Kb

Maha Mangala Sutta Sinhala Pdf 15 Maha Mangala Sutta Sinhala Pdf 15 Maha Mangala Sutta Sinhala Pdf 15 1 / 3 2 / 3 10 Dec 2013 . If you want to know the exact meaning, history, etymology or English translation of this . In Sri Lanka this is known as "Maha Mangala Sutta" and this sutta considered to be . Below you will find the 15 most relevant articles:.. 12 Dec 2014 - 112 min .. 11 Aug 2015 - 6 min - Uploaded by Pirith SajjayanaAriyadhamma Maha Thero . Maha Mangala Suthraya in Pali & Sinhala Text - .. It is a 15th Century classic in Sinhala, and is a well-known didactic poem. discourse "Maha Mangala Sutta" (The discourse on the highest blessings). Singapore Buddhist Meditation Centre; Digital Description: application/pdf, 167 p. : col. ill.. 10 Aug 2010 . English Meaning Of Maha Mangala Sutta . 14. Excellent Gradual Training ( Kitagiri Sutta M2). 2008-Feb. 15 . :Stanza of Bliss of Nibbana (pali); Chanting :Jewels Discourse (pali); Loving kindness meditation, sharing merit,.. 6 Sep 2013 . Stream Maha Mangala Sutta (with Sinhala Meaning)[1] by Anuruddha 1 from desktop or your mobile device.. He asked the Buddha for the true meaning of. "blessing". In response, the Buddha delivered a discourse known as Mangala Sutta, in which thirty-eight highest.. On receiving a gift copy of Dr. R. L. Soni's book on the Mahaa Mangala Sutta, which . and emphasizes the meaning of the word or expression to which it is attached. is available in several editions in the Sinhalese, Thai and Burmese scripts, . 15. Dhammacariyaa: Conduct according to Dhamma. 16. Naatakaanan ca.. Mangala Sutta. The Discourse On Blessings. Eva me suta. Thus I have heard: Eka samaya bhagav. On one occasion the Blessed One. Svatthiya.. 27 Mar 2015 . by Most Ven. U. Dhammajiva Maha Thero. Your $5 becomes $15! Dear Internet . Maha Mangala Sutta. by Aruna . Language Sinhalese.. Maha Mangala Sutta . It occurred to those Bhikkhus, venerable Maha Kaccana is praised by the . He is the speaker, the proclaimer, the elucidator of meaning, . 15 and. 43 Moggallna and Sriputta respectively play the chief part,.. Shop Maha Piritha Buddhist Spiritual Protection Chant (Maha Mangala Sutta, Ratana . Paritta (Pali), generally refers to the Buddhist practice of reciting certain.. 12 Dec 2014 - 112 min - Uploaded by Mahamevnawa Buddhist Monastery .. On Mon, 29 July, 2013 - 15:18 . the Pali Canon and used in the Triratna Buddhist Community (Triratna Bauddha Mahasangha). 05 Mangala Sutta in Pali Hindi and English.pdf, 181.55 KB . The Ratana Sutta in Pali and Hindi, 291.22 KB.. 1 Aug 2018 . 15+ million members; 118+ million publications; 700k+ research projects. Join for free . Individual Development with Maha Mangala Sutta.. MAHA MANGALA SUTHRAYA - Download as PDF File (.pdf), Text File (.txt) or read online. Imagine a manual labourer in Sri Lanka, because he does not have . 15. - Giving generously, finding opportunity. It is said that a person.. The Mangala Sutta is a discourse (Pali: sutta) of the Buddha on the subject of 'blessings' . In Sri Lanka this is known as "Maha Mangala Sutta" and this sutta considered to be part of "Maha Pirith". This discourse is . Retrieved from "Access to Insight" on 08-15-2008 at . Create a book Download as PDF Printable version.. Maha-mangala Sutta: Blessings. translated from the Pali by . Self-restraint,[15] a holy and chaste life, the perception of the Noble Truths and the realisation of.. 15. Samyuttanikaya Pali, ed.L. Peer, Vols. I-VI, PTS, London, UK, 1976-. 1991. 16. Maha Mangala Sutta Life's Highest Blessings Translation and. Commentary by Dr. R.L. Soni, . The Minor Readings and The Illustrator of Ultimate Meaning.. Mahamangala sutta explained thirty eight principles for . for the true meaning of blessing (good omens). Buddha . 15. Khantii: Patience. 16. Sovacassataa: Meekness when corrected. 17. Asevanaa ca . university of Kelaniya, sri Lanka. 4f22b66579 crack eset 5 0 95-0003b cdma workshop 3.8.0 cracked.rar av voice changer software 8.0 diamond crack42 11 paperless printer 6 full version Bronski Beat - The Age Of Consent (Deluxe Ediition) (2012) the croods 1.0.1 android-blackmarket.blogspot.com.apk Libro de biologia 2 bachillerato anaya pdf seksi film jebaqki illumination software creator linux download Full xxx film semi jepang 3 / 3 Maha Mangala Sutta Sinhala Pdf 15.
Recommended publications
  • Introduction to Tibetan Buddhism, Revised Edition
    REVISED EDITION John Powers ITTB_Interior 9/20/07 2:23 PM Page 1 Introduction to Tibetan Buddhism ITTB_Interior 9/20/07 2:23 PM Page 2 ITTB_Interior 9/20/07 2:23 PM Page 3 Introduction to Tibetan Buddhism revised edition by John Powers Snow Lion Publications ithaca, new york • boulder, colorado ITTB_Interior 9/20/07 2:23 PM Page 4 Snow Lion Publications P.O. Box 6483 • Ithaca, NY 14851 USA (607) 273-8519 • www.snowlionpub.com © 1995, 2007 by John Powers All rights reserved. First edition 1995 Second edition 2007 No portion of this book may be reproduced by any means without prior written permission from the publisher. Printed in Canada on acid-free recycled paper. Designed and typeset by Gopa & Ted2, Inc. Library of Congress Cataloging-in-Publication Data Powers, John, 1957- Introduction to Tibetan Buddhism / by John Powers. — Rev. ed. p. cm. Includes bibliographical references and indexes. ISBN-13: 978-1-55939-282-2 (alk. paper) ISBN-10: 1-55939-282-7 (alk. paper) 1. Buddhism—China—Tibet. 2. Tibet (China)—Religion. I. Title. BQ7604.P69 2007 294.3’923—dc22 2007019309 ITTB_Interior 9/20/07 2:23 PM Page 5 Table of Contents Preface 11 Technical Note 17 Introduction 21 Part One: The Indian Background 1. Buddhism in India 31 The Buddha 31 The Buddha’s Life and Lives 34 Epilogue 56 2. Some Important Buddhist Doctrines 63 Cyclic Existence 63 Appearance and Reality 71 3. Meditation 81 The Role of Meditation in Indian and Tibetan Buddhism 81 Stabilizing and Analytical Meditation 85 The Five Buddhist Paths 91 4.
    [Show full text]
  • The Practice of Dhyāna
    Chapter Four THE PRACTICE OF DHYĀNA 4.1. PRACTICAL PURPOSE OF THE DHYĀNA Meditation is essentially an experiential activity, not a scholastic subject to be understood through books or secondhand information. It is not an escape from life or evasion from responsibility. Even if the formal meditation practice may appear to the uninformed to be disconnected from real life, its inherent purpose deeply concerns our day-to-day existence and experience. Meditation means mindfulness and wisdom in what we do, speak, and think; it means greater awareness and higher ability in self- control. It is not, therefore, an irrelevant other-worldly practice meant only for monks and ascetics, but is one of the most valuable practical skills meant for enhancing fulfilment in everyday life. The goal of this meditation is the beautiful silence, stillness and clarity of mind. Meditation is the way to achieve letting go i.e. detachment. In meditation one lets go of the complex world outside in order to reach the serene world inside. In all types of mysticism, in many traditions, this is known as the path to the pure and powerful mind. The experience of this pure mind, released from the world, is very wonderful and blissful. 176 177 The mental development mentioned will be reinforced and the source of creativeness of mind will be awakened by the practice of meditation which is the main task of the Buddhist Way ( Māgga) to liberation. Meditation is understood as calming individual’s desire and immediate troubles. It transforms the five hindrances like restlessness, torpor and sloth, sensuous desire, ill-will, sceptical doubt into the five meditative mental factors like thought-conception, discursive thinking, rapture; joy, equanimity – happiness-one pointedness.
    [Show full text]
  • Out of the Shadows: Socially Engaged Buddhist Women
    University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 2019 Out of the Shadows: Socially Engaged Buddhist Women Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Out of the Shadows: Socially Engaged Buddhist Women" (2019). Theology and Religious Studies: Faculty Scholarship. 25. https://digital.sandiego.edu/thrs-faculty/25 This Book is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Section Titles Placed Here | I Out of the Shadows Socially Engaged Buddhist Women Edited by Karma Lekshe Tsomo SAKYADHITA | HONOLULU First Edition: Sri Satguru Publications 2006 Second Edition: Sakyadhita 2019 Copyright © 2019 Karma Lekshe Tsomo All rights reserved No part of this book may not be reproduced or utilized in any form or by any means, electronic or mechanical, or by any information storage or retreival system, without the prior written permission from the publisher, except in the case of brief quotations. Cover design Copyright © 2006 Allen Wynar Sakyadhita Conference Poster
    [Show full text]
  • Dhamma and Non-Duality — II
    No. 29 First Mailing 1995No. 29 First Mailing 1995 Dhamma and Non-Duality — II In this sequel to the previous essay, I intend to discuss three major areas of difference between the Buddha’s Teaching, which we may refer to here as “the Ariyan Dhamma,” and the philosophies of non-duality. These areas correspond to the three divisions of the Buddhist path—virtue, concentration, and wisdom. In regard to virtue, the distinction between the two teachings is not immediately evident, as both generally affirm the importance of virtuous conduct at the start of training. The essential difference between them emerges, not at the outset, but only later, in the way they evaluate the role of morality in the advanced stages of the path. For the non-dual systems, all dualities are finally transcended in the realisation of the non-dual reality, the Absolute or fundamental ground. As the Absolute encompasses and transcends all diversity, for one who has realised it the distinctions between good and evil, virtue and non-virtue, lose their ultimate validity. Such distinctions, it is said, are valid only at the conventional level, not at the level of final realisation; they are binding on the trainee, not on the adept. Thus we find that in their historical forms (particularly in Hindu and Buddhist Tantra), philosophies of non-duality hold that the conduct of the enlightened sage cannot be circumscribed by moral rules. The sage has transcended all conventional distinctions of good and evil. He acts spontaneously from his intuition of the Ultimate and therefore is no longer bound by the rules of morality valid for those still struggling towards the light.
    [Show full text]
  • The Bodhisattva Ideal in Selected Buddhist
    i THE BODHISATTVA IDEAL IN SELECTED BUDDHIST SCRIPTURES (ITS THEORETICAL & PRACTICAL EVOLUTION) YUAN Cl Thesis Submitted for the Degree of Doctor of Philosophy School of Oriental and African Studies University of London 2004 ProQuest Number: 10672873 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 10672873 Published by ProQuest LLC(2017). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 Abstract This thesis consists of seven chapters. It is designed to survey and analyse the teachings of the Bodhisattva ideal and its gradual development in selected Buddhist scriptures. The main issues relate to the evolution of the teachings of the Bodhisattva ideal. The Bodhisattva doctrine and practice are examined in six major stages. These stages correspond to the scholarly periodisation of Buddhist thought in India, namely (1) the Bodhisattva’s qualities and career in the early scriptures, (2) the debates concerning the Bodhisattva in the early schools, (3) the early Mahayana portrayal of the Bodhisattva and the acceptance of the six perfections, (4) the Bodhisattva doctrine in the earlier prajhaparamita-siltras\ (5) the Bodhisattva practices in the later prajnaparamita texts, and (6) the evolution of the six perfections (paramita) in a wide range of Mahayana texts.
    [Show full text]
  • Adding Depth and Meaning to K-12 Teachers' Practice of Mindfulness
    Buddhist Understanding and Skilful Means: Adding Depth and Meaning to K-12 Teachers’ Practice of Mindfulness by Michelle Lea Beatch M.A., Simon Fraser University, 2006 Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in the Educational Psychology Program Faculty of Education Michelle Lea Beatch 2018 SIMON FRASER UNIVERSITY Spring 2018 Approval Name: Michelle Lea Beatch Degree: Doctor of Philosophy Title: Buddhist Understanding and Skilful Means: Adding Depth and Meaning to K-12 Teachers’ Practice of Mindfulness Examining Committee: Chair: Margaret MacDonald Associate Professor Lucy Le Mare Senior Supervisor Professor Heesoon Bai Supervisor Professor Steven Armstrong Supervisor Allan MacKinnon Internal Examiner Associate Professor Kimberly Schonert-Reichl External Examiner Professor Faculty of Education University of British Columbia Date Defended/Approved: February 28, 2018 ii Abstract With the documented benefits of Mindfulness-Based Interventions (MBIs) such as the Mindfulness-Based Stress Reduction program, training in mindfulness has become increasingly popular in North America. Recently, MBIs have been developed to advance K-12 teachers’ social and emotional competence, and to support them in dealing with work related issues such as stress and burnout. These interventions are consistent with the relational approach to Social and Emotional Education, where students’ social and emotional competence is augmented by teachers’ personal advancement, and their increased capacity to cultivate caring relationships. MBIs for teachers typically focus on a few elements of Buddhist theory – primarily mindfulness, as well as kindness and compassion training. These foci are to the exclusion of the broader theoretical framework of the Four Noble Truths and Eightfold Path, in which the practice of mindfulness originated.
    [Show full text]
  • Chapter 1 Introduction Overview and Statement of the Problem
    1 Chapter 1 Introduction Overview and Statement of the Problem A continuing central issue in Buddhist meditation, a popular substitute for the Pāli term ‘bhāvanā ’ which literally means ‘development’ or ‘culture,’ i.e., mental development or mental culture, is how two interconnected processes are related. These processes are samatha (tranquillity) or samādhi (concentration) on the one hand and vipassanā (insight) or paññā (wisdom) on the other. 1 Samatha which denotes calmness, tranquillity, serenity and concentration possesses the function of calming, centering and unifying the mind by means of which the mind and its concomitants remain focussed on a single object. The mental unification cannot be attained all at once but develops in a graded sequence of absorption levels, namely the jhāna s. 2 Vipassanā aims to gain direct understanding of the true nature of phenomena as they really are, in terms of the three characteristics; anicca (impermanence), dukkha 3 (unsatisfactoriness) and anattā (not-self). It is generally regarded as the unique discovery of the Buddha and of central importance for the achievement of nibb āna. 4 The issue of the relationship between these processes is crucial because meditation provides the reliable means for the achievement of Buddhist liberation from the circle of existences and supreme security from bondage to ignorance. 1 Henepola Gunaratana, A Critical Analysis of the Jhanas in Theravada Buddhist Meditation , (Ph.D thesis, The American University, 1980), p. 11. 2 The grammatical rules for the use of the plural forms of Pāli terms, are very complex and depend on such things as the gender and final vowel of the term.
    [Show full text]
  • File 2017-03-06 00-04-24.Pdf
    The Smaratungga Journal of Buddhist Studies and Education SJBSE Vol. I (March-August 2017) ISSN … Sekolah Tinggi Ilmu Agama Buddha Smaratungga Jl. Semarang-Solo Km 60, Ampel-Boyolali Jawa Tengah Boyolali Central Java 57352, Indonesia Phone/Fax: + 662276330835 M.:+628159223291 Website: http://www.smaratungga.ac.id and journal.smaratungga.ac.id BE 2561 CE 2017 Advisors The Most Venerable Nyanasuryanadi Partono, M.Pd. Chair of General Assembly Sangha Agung Indonesia, Indonesia Executive Editor Ven. Ditthisampanno Budi Utomo, S.Ag., MA. (Buddhist Studies, Mahaculalongcorn Unversity, Thailand) Rector, Smaratungga Buddhist College, Indonesia Chief Editor Ven. Dr. Sulaiman Girivirya, M.Pd. (Educational Technology in Buddhist Religion Education, State University of Jakarta) Dean of Graduate Program, Smaratungga Buddhist College, Indonesia Editorial Team (Mitra Bestari) The Most Venerable Dr. Khammai Dhammasami (Buddhist Studies, Oxford) General Secretary IABU and ATBU. Ven. Dr. Naw Kham La Dhammasami, Ph.D. (Buddhist Psychology, University of Peradeniya). Dean of Department of Psychology Shan State Buddhist University, Myanmar. Dr. Kim Leung Darga, Ph.D. (Buddhist Studies, University of Kelaniya) Visiting Lecturer, Smaratungga Buddhist College. Assistant Editors Tjia Khie Khiong, Ph.D. (Frontier Bioscience, Osaka University) Smaratungga Buddhist College, Indonesia Dr. Suherman, S.Kom., MM. (Educational Management, Indonesia University of Education). Lecturer, Smaratungga Buddhist College, Indonesia Dr. Ponijan, M.Pd. (Communication, and Political Management Science, University of Satyagama, Indonesia). Lecturer, Smaratungga Buddhist College, Indonesia Dr. Adi W. Gunawan, M.Pd., CCH. (Mind Technology Expert, Indonesia). Lecturer, Smaratungga Buddhist College, Indonesia Publisher Team Suharno, M.Pd.B., Head of Research and Development, Smaratungga Buddhist College, Indonesia Rieke Jolen Jonathan, B.A., M.Sw.
    [Show full text]
  • Buddhist Education: Morality, Concentration and Wisdom
    The Smaratungga Journal of Buddhist Studies and Education Buddhist Education: Morality, Concentration and Wisdom Asst. Prof. Dr. Banjob Bannaruji Introduction We hear the words “trisikkhā – threefold sikkhā” and know that it consists of morality, concentration and wisdom, but we have never gone deeply into the true meaning of the word “sikkhā.” There was no other Buddha’s sermon beyond the threefold sikkhā, and therefore gives us a clue about what the destination of the Buddha’s teachings is. The Meaning of Sikkhā This word is derived from the root ‘sikkh’ in Pāli, identical with the Sanskrit word ‘śikā,’ both of which mean ‘to be able.’ Western scholars accept this meaning and understand that ‘individual ability” comes from the ‘process of training.’ So they have, according to the process, given the meaning of sikkhā as ‘training.’ It suggests that training is meaningful in Buddhism. Training covers mental training and physical training. The latter is easily available in the Buddha’s words; the former is confirmed by the word ‘sikkhita – hattha,’which is also according to the Buddha, not very often available, and literally means ‘one who is with trained hands’. The word is used as an adjective of archer, who becomes a ‘Champion’ through the hand - training process. Threefold Sikkhā And Its Meaning If questioned about the Buddha’s reason for the training of his followers (divided into four groups of bhikkhus (male monks), bhikkhunis (female monks), upãsakas (male lay men) and upāsikās (female lay women)…) to become good worldly persons and noble persons, respectively, we can say that the Buddha did it for the peace of human society.
    [Show full text]
  • The Dynamics of Theravāda Insight Meditation
    The Dynamics of Theravāda Insight Meditation Bhikkhu Anālayo Centre for Buddhist Studies, University of Hamburg Dharma Drum Buddhist College, Taiwan .24.佛教禪坐傳統研討會論文集 Abstract With the present paper, I intend to bring out key aspects of the practical dynamics that underlies insight meditation in the Theravāda tradition. I start with a brief survey of three modern day insight meditation traditions (I), followed by examining their common roots in the medieval scheme of insight knowledges (II), which in turn I trace back to the early discourses in the Pāli Nikāyas (III). Key words: Theravāda Buddhism, Vipassanā, Insight- Knowledges, Early Buddhism, Three Characteristics The Dynamics of Theravāda Insight Meditation.25. (I) Three Insight Meditation Traditions In modern days, the three probably most popular approaches to the development of liberating insight in the Theravāda tradition are taught by Mahāsi Sayādaw, S.N. Goenka and Pa Auk Sayādaw respectively.1 Of these approaches to insight, the one that was the first to have a widespread impact on meditation practice in East Asia as well as in the West is the method taught by the Burmese monk Mahāsi Sayādaw (1904-1982). Characteristic for the Mahāsi method is that it dispenses with the formal development of mental tranquillity.2 The main meditation technique in this tradition requires applying mental labels to what is experienced throughout meditation practice in order to sharpen clear recognition. The basic mode of practice during sitting meditation is to observe the ‘rising’ and ‘falling’ motion of the abdomen 1 A survey of modern vipassanā meditation traditions that covers a broader range of teachers can be found in Kornfield (1988), King (1992, 123-44) and Solé-Leris (1992, 125-53); see also Cousins (1996, 35-57).
    [Show full text]
  • Buddhism and Women-The Dhamma Has No Gender Chand R
    Journal of International Women's Studies Volume 18 Issue 1 Empowering Future Generations of Women and Girls: Empowering Humanity: Select Proceedings from Article 17 the Second World Conference on Women’s Studies, Colombo, Sri Lanka Nov-2016 Buddhism and Women-The Dhamma Has No Gender Chand R. Sirimanne Follow this and additional works at: http://vc.bridgew.edu/jiws Part of the Buddhist Studies Commons, and the Women's Studies Commons Recommended Citation Sirimanne, Chand R. (2016). Buddhism and Women-The Dhamma Has No Gender. Journal of International Women's Studies, 18(1), 273-292. Available at: http://vc.bridgew.edu/jiws/vol18/iss1/17 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. This journal and its contents may be used for research, teaching and private study purposes. Any substantial or systematic reproduction, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. ©2016 Journal of International Women’s Studies. Buddhism and Women–The Dhamma Has No Gender By Chand R. Sirimanne1 Abstract The increasing influence and relevance of Buddhism in a global society have given rise to a vibrant and evolving movement, particularly in the West, loosely called Socially Engaged Buddhism. Today many look to Buddhism for an answer to one of the most crucial issues of all time–eradicating discrimination against women. There is general agreement that Buddhism does not have a reformist agenda or an explicit feminist theory. This paper explores this issue from a Theravāda Buddhist perspective using the scriptures as well as recent work by Western scholars conceding that there are deep seated patriarchal and even misogynistic elements reflected in the ambivalence towards women in the Pāli Canon and bias in the socio-cultural and institutionalized practices that persist to date in Theravāda Buddhist countries.
    [Show full text]
  • From Craving to Liberation – Excursions Into the Thought-World of the Pāli Discourses (1)
    From Craving to Liberation – Excursions into the Thought-world of the Pāli Discourses (1) Anālayo © 2009 Anālayo Published by The Buddhist Association of the United States 2020 Route 301, Carmel, New York 10512 Printed in Taiwan Cover design by Laurent Dhaussy ISBN 978-0-615-25529-3 Introduction 3 1. Craving / Tahā 1.1 Craving imagery 5 1.2 Types of Craving 11 1.3 The Arising of Craving 19 1.4 The Cessation of Craving 23 1.5 The Path to Freedom from Craving 24 2. Passion / Rāga 2.1 The Nature of Passion 29 2.2 The Removal of Passion 34 2.3 Passion and Dispassion 36 3. Ill-will / Vyāpāda 3.1 Manifestations of Ill-will 44 3.2 The Arising and Consequences of Ill-will 50 3.3 How to Overcome Ill-will 52 4. Sloth-and-torpor / Thīnamiddha 4.1 The Nature of Sloth-and-torpor 57 4.2 The Removal of Sloth-and-torpor 59 5. Restless-and-worry / Uddhaccakukkuca 5.1 Restlessness 63 5.2 Worry 66 5.3 Restlessness-and-worry 67 6. Doubt / Vicikicchā 6.1 The Nature of Doubt 70 6.2 Doubt and Investigation 72 7. Feeling / Vedanā 7.1 The Nature of Feelings 77 7.2 Bodily and Mental Feelings 81 7.3 Feelings and Karmic Retribution 84 7.4 Feelings and Views 86 8. Contemplation of Feelings / Vedanānupassanā 8.1 The Analysis of Feelings 89 8.2 Feelings and Mental Reactions 91 8.3 The Potential of Contemplating Feelings 94 8.4 Feelings and Impermanence 95 8.5 The Significance of Dukkha 97 9.
    [Show full text]